Abstract
In this provocative and strongly argued study Walter Brueggemann puts central themes of the Hebrew Bible’s message into dialogue with values and actions of contemporary society. Such a dialogue, he claims, is the latest example of an explicitly counter-cultural biblical message critiquing the practices of extraction, commoditization and violence of the gods of ‘empire’. Whether in the world of ancient Israel or today, Brueggemann challenges his readers to embrace the call of an alternative, biblical, God by adopting ‘the practice of neighborly fidelity, in replication of the neighborly fidelity of the God of the gospel’ (p. 6).
Brueggemann identifies three essential themes – justice, grace and law – critical for the practice of fidelity, grounding these themes in relationship between God and people. In all this, he explores the contours of fidelity as it pertains to the nature and mission of God.
A great strength Brueggemann has is his theological exposition of biblical texts, often with homiletical overtones. Looking at every part of the Bible, Brueggemann uses a trinity of primary textual traditions to make his primary points. The Exodus–Sinai narrative in Torah articulates the ‘emancipatory covenant-making trajectory’ (p. 6) and provides the description, the rationale and the direction for fidelity. The messages of the prophets witness to the ever-changing character of God’s commitment to Israel in the light of difficult challenges. Finally, throughout this study Brueggemann relies on the Psalms as a place where liturgy and worship provide a context for understanding both the values and traditions of the past as well as the actions of God calling for new responses on our part.
Some of the hardest words in this book are reserved for describing God. Indeed, at the very beginning he cites a God ‘whose name is revealed and yet enigmatic, who makes promises of presence and is experienced as absent, who is self-giving but who has an exaggerated sense of self-regard, who presides over all but who picks and accompanies favorites, who meets and comforts and yet remains hidden’ (p. 23). Describing fidelity from and to such a God can and will be a challenge, even for someone with Brueggemann’s knowledge and experience!
Based on lectures delivered at Fuller Theological Seminary, Brueggemann’s theological expositions of the texts are probably best understood and used by folks with a background in critical biblical study. At the same time, Brueggemann’s effectiveness is integrally tied to his homiletical exhortation, something potentially appreciated by all.
Brueggemann, finally, comes across as one of the prophets he so wisely and effectively studies and proclaims. Borrowing on much previous work, he calls us to remember what we have already received, what we have already experienced, what we have already known. This study is pertinent to all those who count the Bible as a source of inspiration and direction. The implications drawn for our contemporary struggles with the ‘empire’ are fresh and new. With Brueggemann’s help and a good dollop of biblically grounded justice, grace and law, we can and will address the challenges he so ably describes.